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Bhagavad-gītā 2.63

क्रोधाद्भ‍वति सम्मोहः सम्मोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ६३ ॥
krodhād bhavati sammohaḥ
[krodhaad bhavati sammohah]
sammohāt smṛti-vibhramaḥ
[sammohaat smriti-vibhramah]
smṛti-bhraṁśād buddhi-nāśo
[smriti-bhramshaad buddhi-naasho]
buddhi-nāśāt praṇaśyati
[buddhi-naashaat pranashyati]
Word-for-word
krodhāt — from anger bhavati — takes place sammohaḥ — perfect illusion sammohāt — from illusion smṛti — of memory vibhramaḥ — bewilderment smṛti - bhraṁśāt — after bewilderment of memory buddhi - nāśaḥ — loss of intelligence buddhi - nāśāt — and from loss of intelligence praṇaśyati — one falls down .
Blended reading (Sanskrit + English inline)
krodhād bhavati sammohaḥ
krodhāt
from anger
bhavati
takes place
sammohaḥ
perfect illusion
sammohāt smṛti-vibhramaḥ
sammohāt
from illusion
smṛti
of memory
vibhramaḥ
bewilderment
smṛti-bhraṁśād buddhi-nāśo
smṛti - bhraṁśāt
after bewilderment of memory
buddhi - nāśaḥ
loss of intelligence
buddhi-nāśāt praṇaśyati
buddhi - nāśāt
and from loss of intelligence
praṇaśyati
one falls down .
Important Words
  • sammohaḥ — complete delusion
    Sam + moha — *full bewilderment*. From krodha arises sammoha — not just confusion but the loss of discrimination. Anger blacks out the buddhi.
  • smṛti - vibhramaḥ — bewilderment of memory
    Compound — *the confusion of smṛti*. Smṛti is not just memory but *the remembering of one's teaching*. From sammoha, even the teachings one has heard fall out of recall. The student forgets the lessons under the spell of anger.
  • buddhi - nāśaḥ — destruction of intelligence
    Compound — *the destruction of buddhi*. When smṛti collapses, buddhi cannot operate (it has no material to discriminate among). The faculty is destroyed not in essence but in function.
  • praṇaśyati — perishes
    From pra + √naś — to perish completely. The final word of the descent. The person, having lost buddhi, *perishes* — not bodily perhaps, but the self-as-seeker, the self-as-disciple, is gone. The Gītā's saddest verb.
From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
The chain runs its full length: anger → delusion → broken memory → destroyed intelligence → ruin. The dramatic linguistic device of ablative-then-nominative-then-ablative drives home a causal cascade where each consequence becomes the next cause.
Further notes (विवरण · Vivaraṇa)
This is one of the Gītā's most quoted descents-into-ruin passages. The progression is psychologically realistic — when angered, judgment fogs (sammoha), memory of one's commitments slips (smṛti-vibhrama), discrimination collapses (buddhi-nāśa), and one acts in ways one will later not recognize as one's own. The whole 2.62-63 chain explains why sense-control (2.58, 2.61, 2.68) is non-negotiable.
Prose order (अन्वय · Anvaya)
क्रोधात् सम्मोहः भवति । सम्मोहात् स्मृति-विभ्रमः (भवति) । स्मृति-भ्रंशात् बुद्धि-नाशः (भवति) । बुद्धि-नाशात् (पुरुषः) प्रणश्यति ।
krodhāt sammohaḥ bhavati | sammohāt smṛti-vibhramaḥ (bhavati) | smṛti-bhraṃśāt buddhi-nāśaḥ (bhavati) | buddhi-nāśāt (puruṣaḥ) praṇaśyati |
From anger arises delusion; from delusion, confusion of memory; from loss of memory, the destruction of intelligence; from destruction of intelligence, he perishes.
Word split (पदच्छेद · Padaccheda)
क्रोधात् भवति सम्मोहः सम्मोहात् स्मृति-विभ्रमः । स्मृति-भ्रंशात् बुद्धि-नाशः बुद्धि-नाशात् प्रणश्यति ॥
krodhāt bhavati sammohaḥ sammohāt smṛti-vibhramaḥ | smṛti-bhraṃśāt buddhi-nāśaḥ buddhi-nāśāt praṇaśyati ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
क्रोधात् krodhāt क्रोध (m.) abl.sg. (ablative singular), 'from anger' from anger
भवति bhavati √भू pres. (present) 3sg.par. (parasmaipada / active voice) arises, becomes
सम्मोहः sammohaḥ सम्मोह (m.) nom.sg. (nominative singular), 'delusion' complete delusion
सम्मोहात् sammohāt सम्मोह (m.) abl.sg. (ablative singular) from delusion
स्मृति-विभ्रमः smṛti-vibhramaḥ स्मृति (f.) + विभ्रम (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound), 'confusion of memory' confusion of memory
स्मृति-भ्रंशात् smṛti-bhraṃśāt स्मृति (f.) + भ्रंश (m.) abl.sg. (ablative singular), tatpuruṣa cpd. (compound), 'from loss of memory' from memory's loss
बुद्धि-नाशः buddhi-nāśaḥ बुद्धि (f.) + नाश (m.) nom.sg. (nominative singular), tatpuruṣa cpd. (compound) destruction of intelligence
बुद्धि-नाशात् buddhi-nāśāt बुद्धि (f.) + नाश (m.) abl.sg. (ablative singular) from destruction of intelligence
प्रणश्यति praṇaśyati प्र+√नश् pres. (present) 3sg.par. (parasmaipada / active voice), 'perishes' is utterly lost
Purport

Śrīla Rūpa Gosvāmī has given us this direction: prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate ( Bhakti-rasāmṛta-sindhu 1.2.258) By development of Kṛṣṇa consciousness one can know that everything has its use in the service of the Lord. Those who are without knowledge of Kṛṣṇa consciousness artificially try to avoid material objects, and as a result, although they desire liberation from material bondage, they do not attain to the perfect stage of renunciation. Their so-called renunciation is called phalgu, or less important. On the other hand, a person in Kṛṣṇa consciousness knows how to use everything in the service of the Lord; therefore he does not become a victim of material consciousness. For example, for an impersonalist, the Lord, or the Absolute, being impersonal, cannot eat. Whereas an impersonalist tries to avoid good eatables, a devotee knows that Kṛṣṇa is the supreme enjoyer and that He eats all that is offered to Him in devotion. So, after offering good eatables to the Lord, the devotee takes the remnants, called prasādam. Thus everything becomes spiritualized, and there is no danger of a downfall. The devotee takes prasādam in Kṛṣṇa consciousness, whereas the nondevotee rejects it as material. The impersonalist, therefore, cannot enjoy life, due to his artificial renunciation; and for this reason, a slight agitation of the mind pulls him down again into the pool of material existence. It is said that such a soul, even though rising up to the point of liberation, falls down again due to his not having support in devotional service.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
63. From anger arises bewilderment. From bewilderment comes loss of memory. From loss of memory comes loss of intelligence. From loss of intelligence one becomes completely destroyed.
Commentary

From anger develops absence of discrimination of what should be done and what should not be done (saṁmohaḥ). From bewilderment develops loss of remembrance of ones own benefit derived from the instructions of scriptures (smṛti-vibhramaḥ). From that comes a destruction of resolve for spiritual practices (buddhi-nāśa). Then one falls into the hole of samsāra.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
63. From anger arises bewilderment. From bewilderment comes loss of memory. From loss of memory comes loss of determination. From loss of determination, one sinks into the material ocean.
Commentary

From anger arises loss of discrimination (saṁmohaḥ) of what is proper or improper action. From this saṁmoha arises destruction of memory of his plans to attempt to conquer the senses (smṛti vibhramaḥ). From this destruction of memory arises destruction of the determination necessary for knowledge of ātmā (buddhi-naśaḥ). From destruction of determination, one again sinks in the ocean of material enjoyment, and continues in saṁsāra (praṇaśyati). Without surrender to Me, the senses join the weak mind to the respective sense objects. [Note: Verse sixty spoke of the senses taking away the mind by force to sense objects. Verse sixty-two and sixty-three described the effects coming from that.] Therefore one who wants to conquer the mind must worship the Lord.

Bhūrijana Dāsa Gauḍīya
Commentary

Here, up to Text 63, is explained what are the symptoms of someone who is situated in Krsna consciousness ‑ he is getting pleasure within because his senses are controlled and fully fixed in Krsna's service. In Texts 64, 65 and 66 and more or less to the last verse, the last question is answered: "How does he walk?" which means "how does he actually engages his senses?"

[ 5 . How does he walk? (How does he actually engage his senses?) Free from attachment and aversion and satisfied in Krsna consciousness, he is fixed by his intelligence (64‑65) and achieves undisturbed peace by ignoring the desires of his mind. He thus, internally renounced, acts in connection with the Supreme. (66‑71) ]

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

COMMON THEME: Process of falldown – If mind is not on Krishna then it fixes on the sense objects and

inevitably drags one into illusion

PROCESS OF FALLDOWN

PRACTICAL APPLICATION OF TEXT 2.60 – 2.61

Krishna contrasts the struggle of jnani with the simiplicty and ease by which a devotee remains aloof from sensual entanglement
In devotional sense control one does not become frustrated by inactivity because he engages all of his senses in regulated devotional activity
Krishna conscious activities bring true peace and lasting happiness
Focus of Learning

(a) Highest conception of Yoga perfection is Krishna consciousness

E.g. Durvasa Muni (yogi) vs Ambarisa Maharaja (Krishna conscious devotee) – Ambarisa Maharaja engaged fully his senses in Krishna’s service and thus silently tolerated Durvasa Muni’s injustice

(b) “Mat-para” – It implies all senses and mind are engaged in relationship with Krishna

e.g. Ambarisa Maharaja (Ref. SB 9.4.18-20)
Ref. Baladeva Vidyabushana who is another ‘mat-para’ devotee remarks: “Senses can be completely controlled only by strength of devotional service”

(c) Analogy of ‘devotional service’ compared to ‘Vishnu as fire’ – Just like fire burns all to ashes,

similarly Vishnu in the heart of a yogi burns all impurities

(d) Therefore the aim of real Yoga is “Devotion to Supreme Personality of Godhead” and “Meditation

on Vishnu” and not void

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
2.63 Pumsah, in the case of a person; dhyayatah, who dwells on, thinks of; visayan, the objects, the specialities [Specialities: The charms imagined in them.] of the objects such as sound etc.; upajayate, there arises; sangah, attachment, fondness, love; tesu, for them, for those objects. Sangat, from attachment, from love; sanjayate, grows; kamah, hankering, thirst. When that is obstructed from any arter, kamat, from hankering; abhijayate, springs; krodhah, anger. Krodhat, from anger; bhavati, follows; sammohah, delusion, absence of discrimination with regard to what should or should not be done. For, an angry man, becoming deluded, abuses even a teacher. Sammohat, from delusion; (comes) smrti-vibhramah, failure of memory originating from the impressions acired from the instructions of the scriptures and teachers. When there is an occasion for memory to rise, it does not occur. Smrti-bhramsat, from that failure of memory; (results) buddhi-nasah, loss of understanding. The unfitness of the mind to discriminate between what should or should not be done is called loss of understanding. Buddhi-nasat, from the loss of understanding; pranasyati, he perishes. Indeed, a man continues tobe himself so long as his mind remains fit to distinguish between what he ought to and ought not do. When it becomes unfit, a man is verily ruined. Therefore, when his internal organ, his understanding, is destroyed, a man is ruined, i.e. he becomes unfit for the human Goal. Thinking of objects has been said to be the root of all evils. After that, this which is the cause of Liberation is being now stated: [If even the memory of objects be a source of evil, then their enjoyment is more so. Hence, a sannyasin seeking Liberation cannot avoid this evil, since he has to move about for food which is necessary for the maintenance of his body. The present verse is an answer to this apprehension.]
Śrī Rāmānujācārya Classical
Translation
2.63 'From the loss of memory there comes the destruction of discrimination.' The meaning is that there will be destruction of the effect of efforts made earlier to attain the knowledge of the self. From the destruction of discrimination, one becomes lost, i.e., is sunk in Samsara or worldliness.
Śrī Abhinavagupta Classical
Translation
2.63 Dhyayatah etc. krodhat etc. In the case of an ascetic, the very act of abandoning sense-objects itself resutls in undertaking the sense-objects. For, they abandon indeed by meditating [on them], and at the very time of such a meditation, attachment etc., are born in regular succession. Hence the act of abandoning objects is harmless only in the case of a man-of-stabilized-intellect. (65)
Swami Sivananda Classical
Translation
2.63 From anger comes delusion; from delusion loss of memory; from loss of memory the destruction of discrimination; from the destruction of discrimination he perishes.
Commentary

2.63 क्रोधात् from anger? भवति comes? संमोहः delusion? संमोहात् from delusion? स्मृतिविभ्रमः loss of memory? स्मृतिभ्रंशात् from loss of memory? बुद्धिनाशः the destruction of discriminatio? बुद्धिनाशात् from the,destruction of discrimination? प्रणश्यति (he) perishes.Commentary From anger arises delusion. When a man becomes angry he loses his power of discrimination between right and wrong. He will speak and do anything he likes. He will be swept away by the impulse of passion and emotion and will act irrationally.

Swami Gambhīrānanda Classical
Translation
2.63 From anger follows delusion; from delusion, failure of memory; from failure of memory, the loss of understanding; from the loss of understanding, he perishes.
Shri Purohit Swami Classical
Translation
2.63 Anger induces delusion; delusion, loss of memory; through loss of memory, reason is shattered; and loss of reason leads to destruction.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 2.62 BG 3.37 BG 16.21 SB 3.31.34 SB 5.18.14 SB 11.23.49 CC Madhya 22.31 CC Madhya 23.20 CC Antya 1.118 Kaṭha Upaniṣad 1.2.6BRS 1.3.16
Study Q&A referencing this verse
Related lectures
Personal Guidance
From anger arises delusion, from delusion bewilderment of memory, from bewilderment loss of intelligence — and one perishes.
Practical Applications
  • Recognize anger as a stage on a downward path, not as a free-standing emotion.
  • When anger arises, immediately recall a verse or japa-cycle to reset memory.
  • Treat smṛti-vibhrama (memory loss) as the enemy — your spiritual identity depends on remembrance.
Reflection Questions
  • Where has anger recently bewildered my memory of who I really am?
  • What practice would restore smṛti when delusion threatens?
Analogy

A drinker becomes loud, the loud man forgets where he is, the forgetting man cannot reason, the unreasoning man falls in the street. From krodha to praṇaśyati — *one perishes* — is a five-step waterfall, each step shorter than the last. The verse maps the descent with terrifying clarity.

📝 My note

Source: vedabase.io

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